Te Mātātaki 2021 - Findings from the 2019/2020 survey of tamariki and rangatahi in care - Oranga Tamariki
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Te Mātātaki 2021 Findings from the 2019/2020 survey of tamariki and rangatahi in care
Aurora Centre, 56 The Terrace, Wellington Disclaimer
Oranga Tamariki has made every effort to ensure
The Voices of Children and Young People team and
the information in this report is reliable but does not
Oranga Tamariki – Ministry for Children supports the
guarantee its accuracy and does not accept liability
organisation to understand the experiences, needs
for any errors.
and aspirations of tamariki and rangatahi.
Acknowledgements
Email
The Voices of Children and Young People team
voices@ot.govt.nz
wish to acknowledge all tamariki and rangatahi who
Author helped us design the survey, took part, and helped us
Oranga Tamariki identify priorities for action. Thanks also to Oranga
Voices of Children and Young People Team Tamariki staff who assisted with development and
Published delivery of the survey, with special acknowledgement
May 2021 to the social workers who supported tamariki and
rangatahi to participate. This report is strengthened
ISBN
by the Foreword from our youth advisors and we
978-0-9951498-3-0
acknowledge their contribution. We also appreciate
Citation guidance those who assisted with peer review of this report.
This report can be referenced as: Oranga Tamariki
Finally, we express our gratitude to the group of
Voices of Children and Young People Team (2021).
Oranga Tamariki staff who developed the identity
Te Mātātaki 2021. Wellington, New Zealand:
of Te Tohu o te Ora and Te Mātataki. Ngā mihi nui ki
Oranga Tamariki – Ministry for Children.
a koutou.
Copyright
This document Te Mātātaki 2021 is licensed under
the Creative Commons Attribution 4.0 International
License http:// creativecommons.org/licenses/
by/4.0/.
Please attribute © New Zealand Government,
Oranga Tamariki—Ministry for Children 2021.
Te Mātātaki 2021 2Foreword from youth advisors with care experience
Te Mātātaki reflects the voices of our
most precious tamariki and rangatahi
- these voices are taonga.
To respect this precious gift, this is your invitation to Te Mātātaki is also a snapshot of the lives of a generation
now leave behind your preconceptions of who you think of people who will one day be adults. This underscores
care-experienced tamariki and rangatahi are and what we the responsibility—advocated for by generations of
are capable of. Above all, this includes remembering that care-experienced adults—that the state has to employ a
the findings of Te Tohu o te Ora go beyond metrics and lifelong investment approach for tamariki and rangatahi in
describe real lives. For this reason, it’s also important to care. This means going beyond what is simply achievable,
awhi the voices of tamariki and rangatahi who chose not and actively supporting tamariki towards aspirational
to take part, as well as the past generations of those in futures. We remind you again to challenge your own
care who have not had the opportunity to be heard. assumptions of what you believe us to be capable of.
Changing the discourse requires addressing the stigma
The monumental nature of this work lies in its potential
care-experienced people face both during and after
to create meaningful change for tamariki and rangatahi
care. Addressing this lies first within the operation of the
in care. The positive findings presented here should be
Ministry, but more broadly is a societal challenge that the
acknowledged. However, we must also be cognisant
whole of Aotearoa must respond to. There is therefore
of what it means to collect data from a population who
an obligation on all readers — whoever you may be — to
are so marginalised within society, especially given that
pick up the challenge that the findings of Te Tohu o te
we are constantly denied our right to agency and self-
Ora present. Respecting and honouring mana tamaiti
determination within the care system. The data contained
demands taking action. Whether it be challenging your
within this report is precious and forever belongs to the
own preconceptions of tamariki in care or using your
1,545 tamariki and rangatahi who took part in the survey.
privilege and influence to actively improve the lives of
There are great risks that go along with asking tamariki
tamariki, change must happen. Above all, the state must
to divulge their knowledge and experiences to the very
do better, and to truly give respect to our voices, must
institution that is responsible for causing so much harm.
make space for us to enact self-determination over our
It is therefore incumbent upon the Ministry for Children
own futures. Only then will our voices be truly valued.
to now respond to Te Mātātaki - He mānuka takoto,
kawea ake. Otherwise, the collection of data is simply an
exercise of surveillance and re-traumatisation.
The findings presented in Te Mātātaki must be seen
within the frame of the rights that we have as care-
experienced tamariki and rangatahi. Rights to whānau
connection, safe and supportive homes, and promising
futures, are just that — rights. Not simply ‘needs’. This Tahirah Moton Injy Johnstone
is particularly so for us Māori and Pasifika tamariki and (Ngāti Maniapoto)
rangatahi, given the obligations the Ministry has under Te
Tiriti o Waitangi and Section 7AA of the Oranga Tamariki Former and current members of
Act. The inequitable outcomes presented in this report Oranga Tamariki Youth Advisory Group
show that the state is not meeting all of these obligations.
This must be addressed immediately as inequities further
entrench once rangatahi leave care. Included in this is the
damning observation that we who have been through the
system are more likely to be remanded in prison than to
graduate from university.
3 Te Mātātaki 2021Foreword from Associate Minister for Children
E ngā mana, e ngā reo, mai ngā hau e whā
puta noa i te motu. Tēnā koutou katoa.
Te mana o te tamaiti, o te rangatahi. He mana
atua, he mana tīpuna, he mana tuku iho.
Tamariki and rangatahi are taonga, for they not only I would like to acknowledge the contribution of the 1,545
embody the resilience of past generations but also the tamariki and rangatahi who chose to participate in Te
aspirations for an equitable New Zealand for future Tohu o te Ora. I would like to thank you for your wisdom
generations. Their voices, and those of their whānau, are and courage in sharing your personal experiences and I
vital in informing the important work of Oranga Tamariki– want to assure you that we are listening. Your responses
Ministry for Children. will shape and enable a care model that is centred on
tamariki and whānau approaches.
It is in this spirit that the Government has laid a pathway
for New Zealand to be the best place in the world for all I warmly acknowledge the talents and dedication of social
tamariki and rangatahi to live and thrive; this is reflected workers who supported tamariki and rangatahi to take
within the vision of the Child and Youth Wellbeing part. You, along with the whānau and caregivers who
Strategy. support tamariki and rangatahi every day, have a critical
role in bringing the voice of tamariki and rangatahi to life.
The unfortunate reality is that high numbers of tamariki
and rangatahi within the care of Oranga Tamariki are We all have a part to play in ensuring tamariki and
Māori. I am confident that the findings from the inaugural rangatahi are happy, safe and thriving. Let us all learn
Te Tohu o te Ora survey will assist Oranga Tamariki in from what tamariki and rangatahi in care have shared
making the changes necessary to improve outcomes for with us and work together to ensure our country’s most
tamariki Māori. It will also ensure that the voices of all important taonga are protected, valued and embraced.
tamariki and rangatahi in care, regardless of background
and cultural heritage, are at the heart of Oranga Tamariki. He taonga te tamaiti, he taonga te rangatahi,
he taonga te mokopuna.
Unique in its framing, Te Tohu o te Ora captures the
A child, young person and mokopuna are taonga.
experiences of tamariki and rangatahi in care. It speaks
to the desire to provide care that enhances their wellbeing
and upholds their mana, and to hear the collective voices
of them and their whānau.
Te Mātātaki, the report that presents the findings from Te
Tohu o te Ora, is an important step forward in ensuring
that tamariki and rangatahi influence policies, practices
and services that affect them and their whānau. Hon Poto Williams
Te Mātātaki 2021 4Table of contents
SECTION 1 Having friends to talk to 31
Introduction to this report 6 Learning about culture 31
Te Tohu o te Ora 7 Having hope for the future 32
Te Mātātaki 7 Views of Oranga Tamariki 32
A note for readers 7 Social worker relationships 33
Overall pattern of responses 34
SECTION 2
The identity of Te Tohu o te Ora Subgroup differences 36
and Te Mātātaki 8 Summary of differences by age group 36
Te Tohu o te Ora 11 Summary of difference by gender 37
Te Mātātaki 12 Summary of differences by ethnicity 38
Summary of differences by care status 40
SECTION 3
Reasons for doing the survey 15 SECTION 6
Tamariki and rangatahi are experts in their Priority areas for action 41
own experiences 16
SECTION 7
We are committed to our Treaty partnership 16
Initiatives that support tamariki
Tamariki and rangatahi have a unique voice
and rangatahi experiences in the
within whānau 17
priority areas 50
Tamariki and rangatahi have rights
to be heard 17 Practice change programme for
social workers 53
Te Tohu o te Ora supports tamariki and
rangatahi to be heard 17 Partnerships with Māori 54
Whānau Care partnerships 54
SECTION 4
Support for caregiving whānau 55
Survey approach 19
Strengthening Family Group Conferences 56
Survey population 20
Implementation of the National
Survey delivery 20
Care Standards 57
Questionnaire 21
Support for transition to adulthood 58
Participation 22
Improving responses to tamariki and
Analysis 25 rangatahi with Māori and Pacific identify 59
SECTION 5 SECTION 8 Conclusion 60
Survey results 26
SECTION 9 Appendices 62
Feeling settled 27
Appendix 1: Survey strengths and limitations 63
Feeling well looked after 27
Appendix 2: Summary of subgroup
Feeling accepted 28
differences 65
Relationships with whānau 28
Appendix 3: Understanding the visual
Having a say in important decisions 29 elements of this project 66
Having a sense of belonging 29
SECTION 10 Glossary 69
Knowing whakapapa 30
Feeling loved 30
5 Te Mātātaki 2021SECTION 1
Introduction
to this report
Te Mātātaki 2021 6Te Tohu o te Ora A note for readers
Te Tohu o te Ora is an annual survey conducted by Oranga We have prepared this report with a range of audiences
Tamariki that seeks to better understand the experiences in mind. This includes those working in the Oranga
of tamariki and rangatahi in care. It was delivered for the Tamariki system and associated government agencies,
first time in 2019/2020. community and iwi partners, as well as organisations
with Oranga Tamariki monitoring, oversight and advocacy
The survey was designed with input from tamariki and
responsibilities.
rangatahi to ensure it is engaging, accessible and focuses
on aspects of care experiences that are important to Readers are invited to approach this report with an
them. Expert advice was also sought to guide our use of understanding that, although research findings are
appropriate ethical and privacy measures in the design presented, Te Mātātaki is not a traditional research report.
and delivery of the survey.
First and foremost, Te Mātātaki is a voice for tamariki and
Te Tohu o te Ora helps Oranga Tamariki fulfil its legislative rangatahi in care. We have not provided an interpretation
responsibilities to assist tamariki and rangatahi to of the survey findings, choosing instead to allow the
express their views on matters that affect them. The results to speak for themselves.
survey findings will be used by Oranga Tamariki to drive
Some of our readers might also expect to see
high quality, culturally responsive improvements to
recommendations for action. Instead, for this first
policies, practices, and services.
publication of Te Mātātaki we are sharing with the
public an overview of the approach Oranga Tamariki has
Te Mātātaki taken to make best use of the findings. This includes
identifying the areas where we need to prioritise action
Te Mātātaki is the annual report on the findings of Te and attention, and then describing initiatives in place and
Tohu o te Ora. Through this report, Oranga Tamariki in development that collectively hold the most potential to
makes public our commitment to listen to the voices of achieve the shifts required.
tamariki and rangatahi in care and our accountability to
We take our commitments to these priority areas
act on what we hear.
seriously. In subsequent publications of Te Mātātaki we
In this first publication of Te Mātātaki, we outline how will report on the latest survey findings, how tamariki
findings from Te Tohu o te Ora 2019/2020 were used and rangatahi experiences have changed, and provide
to identify priority areas where focused action and commentary on how identified initiatives and work
engagement is required across Oranga Tamariki to programmes may have contributed to these changes.
improve experiences for tamariki and rangatahi.
For readers with a particular interest in the technical
An overview is provided of initiatives that are either aspects of survey design and delivery, please refer to the
currently in place, or are being developed, that we believe supplementary Methodology Report1 which is available on
provide the best opportunities for Oranga Tamariki to the Oranga Tamariki website.
contribute to the shifts required.
1. Oranga Tamariki Voices of Children and Young People team (2021).
Te Tohu o te Ora: 2019/2020 Methodology Report. Wellington, New Zealand: Oranga Tamariki – Ministry for Children.
7 Te Mātātaki 2021SECTION 2
To
uphold a special
the mana
of the voices of tamariki and
rangatahi and acknowledge
identity
has been created for
the legacy they have created the survey and the
by sharing their voices, accompanying report.
Te Mātātaki 2021 8 9 Te Mātātaki 2021Te Tohu o te Ora is the overarching name
of the survey programme. It represents
the purpose and intent of the survey,
which is to capture the voices and
experiences of tamariki and rangatahi.
Te Tohu o te Ora comes from the words
“tohu” (symbol) and “ora” (wellbeing).
The survey is a snapshot in time of
tamariki and rangatahi experiences,
informed by the journey that tamariki
and rangatahi have taken leading up to
the moment they completed the survey.
The name Te Tohu o te Ora reminds
us that tamariki and rangatahi want
assurance from Oranga Tamariki that
their “oranga” (wellbeing) is prioritised.
Te Mātātaki 2021 11Te Mātātaki
Te Mātātaki is the name given to
the report that presents the findings
from Te Tohu o te Ora and the
Oranga Tamariki response.
Te Mātātaki comes from the process
of close observation performed
by kaiwero during pōwhiri, to
understand and confirm the intent
and purpose of manuhiri. The
survey is likened to the kaiwero as
it gathers the lived experiences of
tamariki and rangatahi in care and
challenges Oranga Tamariki and
others to act based on what
has been shared.
12 Te Mātātaki 2021Te Mātātaki 2021 14
SECTION 3
Reasons
for doing the
survey
Te Tohu o te Ora has been developed
and delivered by the Voices of Children
and Young People team within Oranga
Tamariki. The team has a special
mandate to serve as advocates for
tamariki and rangatahi in care, to
support their voices to be heard
and their needs and aspirations to
be understood and acted on. In this
section we outline the key positions
that underpin the work of this team,
including Te Tohu o te Ora.
15 Te Mātātaki 2021V E RYONE
E
under
18
the age of
Tamariki and rangatahi
are experts in their
own experiences
Oranga Tamariki plays a significant role in the lives of
tamariki and rangatahi throughout their care journey.
When there is a need for Oranga Tamariki to enter the
lives of tamariki and rangatahi, we have a duty to make
HAS A
things better for them. To ensure we get it right, we must
RIGHT
listen to those who are experts in their own experiences of
care - tamariki and rangatahi themselves. Te Tohu o te Ora
provides direct feedback to Oranga Tamariki on how well
we are meeting our responsibilities, identifying where we
To have a say
have a say about
things that affect them
are making things better for tamariki and rangatahi, and
about things where we need to improve.
We are committed to our
TH AT Treaty partnership
AF F E CT As a Crown agency, Oranga Tamariki is committed to
TH E M upholding the principles of the Treaty of Waitangi/Te
Tiriti o Waitangi (Te Tiriti). Principles of Te Tiriti that are
critical for Oranga Tamariki include, but are not limited to,
partnership, active protection, equity, kāwanatanga and
rangatiratanga.
In addition to our broader obligations to Te Tiriti, the
AND
FOR Ministry’s practical commitment to the principles of Te
Tiriti is outlined in section 7AA of the Oranga Tamariki
Act 19892, which is specifically for tamariki and rangatahi
Māori. This commitment of Oranga Tamariki includes
A D U LT S TO
listen
that the Chief Executive, through the actions of the
Ministry, must have regard to the mana and whakapapa of
tamariki and rangatahi Māori, and the whanaungatanga
responsibilities of whānau, hapū and iwi. This
commitment makes explicit the importance of ensuring
tamariki, rangatahi and whānau Māori are supported to be
heard and that their views, experiences and perspectives
influence decisions.
and take their
opinions seriously
UNCROC Article 12
2. New Zealand Government 1989, The Oranga Tamariki Act 1989. Available
at: Oranga Tamariki Act 1989 No 24 (as at 01 April 2021), Public Act Contents
– New Zealand Legislation
Te Mātātaki 2021 16The
RIG HTS
Tamariki and rangatahi
of
havetamariki &
have a unique voice
a say about
rangatahi to
things that affect them
within whānau be heard are
Tamariki and whānau are inextricably linked. One does
not exist without the other. However, the voices and
experiences of tamariki and rangatahi are valid and
G UA R A NTE E D
unique. Te Tohu o te Ora is one way in which Oranga
Tamariki creates space and opportunity for tamariki and under
Te Tiriti o
rangatahi to share their views and experiences. It does
not seek to separate the voices of tamariki and rangatahi
Waitangi
from their whānau, instead it seeks to strengthen their
participation, as whānau members, in the decisions
and processes that affect them. By focusing on the
experiences of tamariki and rangatahi in care, we gain
insights that will improve policy, practices and services
for the benefit of all whānau.
Tamariki and rangatahi Te Tohu o te Ora supports
have rights to be heard tamariki and rangatahi to
The United Nations Convention on the Rights of the Child
(UNCROC)3 is an international treaty that enshrines the
be heard
rights of tamariki and rangatahi in law. It was ratified While Te Tohu o te Ora serves as a vehicle for tamariki
by New Zealand in 1993 and sets out the fundamental and rangatahi to share their unique experiences and
principles and standards for the treatment of tamariki perspectives, it also provides a tool by which Oranga
and rangatahi so they can experience a safe, happy and Tamariki can be held accountable for whether changes
fulfilling childhood. UNCROC recognises that in addition to policies, practices and services to support tamariki
to the Human Rights that apply to all people, tamariki and rangatahi and their whānau are achieving their
and rangatahi are afforded specific rights that recognise intended effect.
their need for protection and wellbeing. One of the core
The first year of the survey has provided a baseline
principles of UNCROC, supported by Te Tohu o te Ora, is
understanding of how tamariki and rangatahi are
respect for the views of te tamaiti. Specifically, UNCROC
experiencing care. As each year of data is gathered and
affirms that everyone under the age of 18 has a right to
provides new information, this understanding will deepen
have a say about things that affect them and for adults to
and provide greater insights to help us determine what is
listen and take their opinions seriously (Article 12).
working well and where to prioritise action and attention.
The rights of tamariki and rangatahi to be heard are also
guaranteed under Te Tiriti.
The duty to listen and respond is outlined in the Oranga
Tamariki Act, which states that wherever possible all
policies adopted by the department must have regard to
the views of tamariki and rangatahi.
3. United Nations General Assembly. (1989). Convention on the Rights of the Child. United Nations, Treaty Series, 1577(3), 1-23.
17 Te Mātātaki 2021Te Mātātaki 2021 18
SECTION 4
Survey
Approach
The 2019/2020 survey was conducted
across Aotearoa New Zealand in four
separate rounds between March 2019
and September 2020. This section
provides a brief overview of the survey
approach. More detailed information
about the survey design and delivery
is available in the Methodology Report.
Survey strengths and limitations are
described in Appendix 1.
19 Te Mātātaki 2021Survey population
The survey used a census approach so that all tamariki The Oranga Tamariki client database was used to draw up
and rangatahi in the legal care of the Chief Executive who a list of eligible tamariki and rangatahi. There were 2,659
met the eligibility criteria, could be offered the chance tamariki and rangatahi in the original list drawn from the
to take part in the survey and have their voices heard. Oranga Tamariki database. Following updates to confirm
Tamariki and rangatahi were eligible to take part if they eligibility and ensure accuracy there were 2,327 tamariki
were aged between 10 and 17 years old, had been in the and rangatahi listed.
custody of the Chief Executive under a Care or Protection
order for longer than 31 days, and were not living in a
youth justice residence or community home.
I PAT I tamariki and
A RTIC ON rangatahi
P
WAS and a
U N D E RSTOO D
Voluntary
carefully
designed that taking part was
Optional
informed
consent
process
was used
to ensure
YUP NAH YOU
CHOOSE
Survey delivery
The survey was delivered in four rounds with between two Tamariki and rangatahi were given the option of
and four regions participating in each round.4 The paper- completing the survey in te reo Māori. They were also
based survey was administered via Oranga Tamariki given the option of seeking help to complete the survey
sites, with social workers offering the survey to eligible from their social worker. Social workers remained
tamariki and rangatahi during routine visits. Social nearby to provide assistance and support to tamariki
workers were encouraged to offer the survey to as many and rangatahi if asked, but otherwise gave tamariki
eligible tamariki and rangatahi as possible. Participation and rangatahi space to complete the survey in private.
was voluntary, and a carefully designed informed consent To ensure anonymity, tamariki and rangatahi were
process was used to ensure tamariki and rangatahi given a survey-specific unique identifier that was not
understood that taking part was optional. Social workers connected to their name, and they sealed their completed
went through the informed consent process with tamariki questionnaires in an envelope to send to the survey team
and rangatahi and tamariki and rangatahi gave their own at Oranga Tamariki for data entry.
consent to take part. Caregivers were informed about the
survey and could choose to opt out – that is, they could
choose for the tamariki and rangatahi they care for to not
take part.
4. There are 12 Oranga Tamariki Services for Children and Families regions. All regions were included in the 2019/2020 survey.
Te Mātātaki 2021 20Questionnaire TABLE 1: Domains of experience identified as important by
tamariki and rangatahi and how they described them
The questionnaire and its content were
formed around the experiences tamariki and What the domain meant to
rangatahi in care said were most important Domain tamariki and rangatahi
to them. Through a programme of formative
qualitative research that included 110 The people you live with look after
Feeling cared for
interviews with care experienced tamariki you and make you feel at home
and rangatahi, we identified the domains
of experience that were most important
Feeling accepted
to tamariki and rangatahi, what those The people you live with making
for who you
experiences meant to them, and why they an effort to understand you and
are by the people
were important. These insights were used to being kind and caring
you live with
build the survey questions (see Table 1).
In addition to the domains of experience Having good
Knowing your family and whānau,
relationships
tamariki and rangatahi identified as getting along with them and
with your whānau,
important to them, the final questionnaire getting to see and talk to them
hapū and iwi
(19 questions in total) included questions on:
sociodemographic characteristics, domains
Having a say in Feeling listened to and being
of experience that have been shown in important able to say how you feel
international research to relate to positive decisions about things
outcomes for tamariki and rangatahi in
care, experiences with Oranga Tamariki and
Having a place
social workers and awareness of VOYCE- Having somewhere
where you feel
Whakarongo Mai, an advocacy service for you can just be yourself
like you belong
care experienced tamariki and rangatahi.5
The draft survey was tested with tamariki,
Knowing Knowing your whānau,
rangatahi and social workers to ensure it your ancestry knowing their history and
was crafted using language that tamariki and (whakapapa) knowing where you come from
rangatahi use and understand.
Someone caring for you deeply,
Feeling loved supporting you and being there
for you no matter what
Knowing your Learning about your background
culture and where and the things that make you
you come from who you are
Feeling hope Feeling like you will have a
for the future good life when you grow up
5. Results to questions about VOYCE – Whakarongo Mai are not reported here.
21 Te Mātātaki 2021Survey
DESIGNED
a nd
D E V E LO PE D
WITH
INSIGHTS
FROM
100
O V E R
INTERVIEWS
1,545tamariki and rangatahi
PA R TI C I PAT E D
THIS
IS
84%
of those
offered
with tamariki and
rangatahi
to take part
TABLE 2: Response rates for each sociodemographic group.
Number of tamariki and Number of tamariki and Response rate among
Sociodemographic group
Participation rangatahi offered survey rangatahi who participated those offered survey
10 to 12 660 598 91%
Social workers offered the survey
to 1,847 (79%) of the 2,327 eligible 13 to 15 659 587 89%
AGE
tamariki and rangatahi across
16 to 18 408 351 86%
Aotearoa New Zealand. Of those,
1,545 agreed to take part resulting in No age recorded 120 9 8%
a response rate of 84% among those
Male 892 775 87%
offered the survey and 66% among all
eligible tamariki and rangatahi. Female 802 732 91%
GENDER
Table 2 shows the response rates by
A gender not listed 18 17 94%
sociodemographic group. Despite
small differences, the overall age, No gender recorded 135 21 16%
gender, ethnicity, and care status
distributions for the groups who Māori and Pacific 140 125 89%
participated were similar to those Māori 1,019 896 88%
in the overall offered sample.
ETHNICITY Pacific 323 284 88%
Non-Māori and non-Pacific 520 479 92%
No ethnicity recorded 125 11 9%
Care services 1,389 1182 85%
CARE STATUS Care and Youth Justice servicesa 106 95 90%
6. This indicated that weighting the data by None recorded 352 268 76%
sociodemographic characteristics -
to account for potential disparities in those
who were offered the survey but did or did a. This group included tamariki and rangatahi who were under a Care and NOTE: For further information about response rates, see the Methodology report.
Protection order and received youth justice services in the community.
not take it - was not necessary.
Te Mātātaki 2021 22 23 Te Mātātaki 2021WERE
19% 58% WERE
1,545
PACIFIC
OF THE MĀORI
tamariki and rangatahi
31% 8%
WERE NON-MĀORI WERE MĀORI
AND NON-PACIFIC
WHO TOOK
AND PACIFIC
PART
Table 3 shows the sociodemographic characteristics The majority of tamariki and rangatahi (79%) answered
of the 1,545 tamariki and rangatahi who took part in the all survey questions. Of those, 93% answered in English,
survey. Of the tamariki and rangatahi who took part, 58% 1% answered Māori and 7% answered in both English
were Māori, 19% were Pacific, eight percent were Māori and Māori.
and Pacific and 31% were other ethnicities (non-Māori
and non-Pacific).
TABLE 3: Respondent characteristics.
Percentage of
Sociodemographic group Number respondants
10 to 12 598 39%
AGE a 13 to 15 587 38%
16 to 18 351 23%
Male 775 51%
GENDER b Female 732 48%
A gender not listed 17 1%
Māori and Pacific 125 8%
Māori 896 58%
ETHNICITY a,b
Pacific 284 19%
Non-Māori and non-Pacific 479 31%
Care services 1,182 77%
Care and Youth Justice
CARE STATUS 95 6%
services
None recorded 268 17%
a. The age, gender, and ethnicity figures total fewer than 1,545 because some respondents did
not record all their sociodemographic characteristics.
b. Ethnicity is categorised according to total response (rather than prioritised), so there is some
overlap between the Māori & Pacific, Māori, and Pacific groups.
Te Mātātaki 2021 24Analysis
For each experience question, we calculated the When interpreting the results in this report, it is important
proportion of respondents who chose each to note that any difference described as ‘higher/more
response option.7 likely than’ or ‘lower/less likely than’ was statistically
significant (i.e., the difference was not within the margin
To assess whether responses differed across each of
of error). In this report, the word ‘significant’ specifically
the key sociodemographic subgroups, we combined the
refers to statistical significance and does not mean ‘large’
two positive response options for each question (‘all
or ‘meaningful’. Finally, some percentages may not total
the time/most of the time’; ‘yes, definitely/yes I think
exactly 100% due to rounding.
so’). We then used statistical tests (logistic regressions)
to compare the total proportion of positive responses Appendix 2 provides a full overview of survey results by
between subgroups, to see whether responses differed subgroup (age, gender, ethnicity, care status).
by age, gender, ethnicity, or care status. We ran these
subgroup analyses for each subgroup that had at least
30 respondents (all except the ‘gender not listed’ gender
group).8 See Table 4 for specific subgroup definitions.
TABLE 4: Subgroup definitions used in analysis.
Group type Subgroup Description
10 to 12
Age in years was recorded on the survey, and then
AGE a 13 to 15
grouped into three categories for analysis.
16 to 18b
Male
Gender was analysed as it was recorded on
GENDERa Female
the survey (i.e., in these three categories).
A gender not listed
Respondents/social workers could choose as many ethnicities as applied. For analysis, we used
total (rather than prioritised) ethnicity and as a result, the groups were not mutually exclusive.
Māori and Pacific Māori and at least one Pacific ethnicity selected
ETHNICITYa Māori Māori selected as one of respondent’s ethnicities
Pacific At least one Pacific ethnicity selected
Selected ethnicities other than Māori
Non-Māori and non-Pacific
or a Pacific ethnicity
Care services Those without a care status recorded were
CARE analysed as their own group to see whether
Care and Youth Justice services
STATUS c there were any differences with those whose
None recorded social worker did record their care status.
a. Ethnicity, age and gender were self-identified if tamariki and rangatahi agreed to participate, and social worker-identified if
they declined.
b. Tamariki and rangatahi aged 10 to 17 years were the target sample of the survey, but there were some respondents aged
18 years because we did not exclude those who turned 18 between sample identification and fieldwork completion.
c. Care status was always social worker-identified.
7. Those who skipped the question or provided an ambiguous answer (e.g., ticked multiple boxes, wrote a spontaneous answer instead of
ticking a box) were excluded from the analysis for that question only.
8. All response options were included in the base, except for three questions which included a ‘don’t know’ or ‘other’ response option that
was qualitatively different from the other responses and could not reasonably be combined with the non-positive responses (Q5-7).
25 Te Mātātaki 2021SECTION 5
Survey
Results
In this section we present a
summary of the results by
question, as well as results
where there is a statistically
significant difference based on
demographic characteristics.
Te Mātātaki 2021 26Feeling
FIGURE 1. Feel settled where I live now (%).
64
settled Yes definitely Yes I think so No not really
26 7
No not at all
Base: All respondents (n = 1,513), excluding those who skipped this question.
3
Tamariki and rangatahi were The majority of tamariki and rangatahi (90%) indicated they felt
asked, “Do you feel settled settled (chose ‘Yes, I think so’ or ‘Yes, definitely’). Six in 10 said
they ‘definitely’ felt settled, one in 10 did not feel settled.
where you live now?” to
assess how comfortable There were no significant differences by age, gender, ethnicity,
and stable they feel in their or care status.
current care placement
(Figure 1).
Feeling well looked after
FIGURE 2. Adults I live with look after me well (%).
Tamariki and rangatahi
81
were asked, “Do the
adults you live with now 16 2
look after you well?” to
assess how well they
All of the time Most of the time Not much of the time Never
feel cared for in their
Don’t live with adults
current care placement
(Figure 2). Base: All respondents (n = 1,518), excluding those who skipped this question and who
answered ‘don’t know’.
Note: Proportions are not labelled for response options chosen by ≤ 1% of respondents.
Most tamariki and rangatahi (97%) indicated the adults they live
with look after them well, with eight in 10 indicating they did so ‘all
of the time’. There were no significant differences by age, gender
or ethnicity, but those with no care status recorded (95%) were less
likely than those with care status recorded (98%) to say the adults
they live with look after them well.
27 Te Mātātaki 2021FIGURE 3. Adults I live with accept me for who I am (%).
Feeling
accepted Yes definitely
69
Yes I think so No not really
26
No not at all
3
Don’t live with adults
Base: All respondents (n = 1,516), excluding those who skipped this question and who
answered ‘don’t know’.
Note: Proportions are not labelled for response options chosen by ≤ 1% of respondents.
Tamariki and rangatahi were Most tamariki and rangatahi (95%) felt the adults they live with
asked, “Do the adults you accept them for who they are, with seven in 10 saying they
‘definitely’ accept them for who they are.
live with now accept you for
you who are?” to assess how There were no significant differences by age, gender, ethnicity
well they feel the adults they or care status.
live with accept, respect, and
believe in them (Figure 3).
Relationships with whanau
FIGURE 4. Get to keep in touch with my birth family/
whānau as much as I would like to.
During the formative work
49
for the survey, tamariki and
rangatahi defined having 22 18 6 5
good relationships with
birth family/whānau as
Yes definitely Yes I think so No not really No not at all
“I know my family and get
Don’t want to
to see and talk to them”. To
Base: All respondents (n = 1,494), excluding those who skipped this question
assess their views of their and who answered ‘don’t know’.
relationships with birth
The majority of tamariki and rangatahi (71%) indicated they get to keep in
family/whānau, tamariki and touch with their birth family/whānau as much as they would like to and five
rangatahi were asked, “Do in 10 indicated they ‘definitely’ did. Around two in 10 said they did not get to
you get to keep in touch with keep in touch with their birth family/whānau as much as they would like to,
your birth family/whānau as and one in 20 indicated they did not want to see their birth family/whānau.
much as you would like to?” There were no significant differences by gender or care status, but there
(Figure 4). were differences by age and ethnicity:
• Those aged 10 to 12 years • Those who identified as both
(72%) were less likely than 16 to Māori and Pacific were less likely
18-year-olds (79%) to say they get (66%) than all others combined
to keep in touch with their birth (76%) to say they get to keep
family/whānau as much as they in touch with their birth family/
would like to. whānau as much as they would
like to.
Te Mātātaki 2021 28Having a say in
important decisions
FIGURE 5. Get to have a say in important decisions about my life (%).
Tamariki and rangatahi were
47
asked, “Do you get to have a
say in important decisions
about your life?” (Figure 5).
31 18 4
All of the time Most of the time Not much of the time Never
Base: All respondents (n = 1,493), excluding those who skipped this question.
A majority of tamariki and rangatahi (78%) indicated that they get to
have a say in important decisions about their life. Three in 10 said
they get to have a say ‘all of the time’, five in 10 said ‘most of the time’
and two in 10 said ‘not much of the time’ or ‘never’.
Responses varied by age, with tamariki and younger rangatahi (10
to 12-year-olds, 74%, and 13 to 15-year-olds, 78%) less likely than 16
to 18-year-olds (84%) to indicate they got to have a say in important
decisions about their life. There were no significant differences by
gender, ethnicity or care status.
Having a FIGURE 6. Have somewhere I feel I belong (%).
sense of 60 28 9
belonging
3
Yes definitely Yes I think so No not really No not at all
Base: All respondents (n = 1,500), excluding those who skipped this question.
Tamariki and rangatahi Most tamariki and rangatahi (88%) indicated that they have somewhere
were asked, “Do you have they feel they belong, six in 10 said they ‘definitely’ did. There was no
significant difference by gender or care status but there were differences
somewhere you feel you
by age and ethnicity:
belong?” to assess their
sense of belonging and • Rangatahi aged 16 to 18 years • Non-Māori and non-Pacific
(86%) were less likely than 10 to tamariki and rangatahi (91%)
whether they feel that they
12-year-olds (90%) to say they were more likely than all others
have somewhere they can have somewhere they feel combined (87%) to say they
just be themselves they belong. have somewhere they feel
(Figure 6). they belong.
29 Te Mātātaki 2021Knowing whakapapa
FIGURE 7. Know my ancestry (whakapapa) (%).
Tamariki and rangatahi were
30
asked, “Do you know your
ancestry (whakapapa)?” 25 28 14 3
(Figure 7).
Yes definitely Yes I think so No not really No not at all
Don’t know meaning
Base: All respondents (n = 1,507), excluding those who skipped this question
but included those who answered ‘don’t know’.
Just over one-half of tamariki and rangatahi (53%) indicated they
knew their ancestry (whakapapa), with one-quarter confident they
‘definitely’ knew it. There were no significant differences by age or
care status, but there were by ethnicity and gender:
• Males (50%) were less likely than females (57%) to say they know
their ancestry (whakapapa).
• Tamariki and rangatahi who identified as Māori (59%) were more
likely than all others combined (44%) to say they know their
ancestry (whakapapa), while non-Māori and non-Pacific tamariki
and rangatahi (41%) were less likely than all others combined
(58%) to say they know their ancestry (whakapapa).
FIGURE 8. People in my life who love me no matter what (%).
Feeling
77 20
loved
2
Yes definitely Yes I think so No not really No not at all
Base: All respondents (n = 1,514), excluding those who skipped this question.
Note: Proportions are not labelled for response options chosen by ≤ 1% of respondents.
Tamariki and rangatahi were Almost all tamariki and rangatahi (97%) indicated they had people
asked, “Do you have people in their life who love them no matter what, with eight in 10 indicating
they ‘definitely’ did.
in your life who love you no
matter what?” to assess the There were no significant differences by age, gender, ethnicity or
extent to which they felt care status.
loved unconditionally
(Figure 8).
Te Mātātaki 2021 30Having FIGURE 9. Friend(s) I can talk to about anything (%).
friends 64 22 9 6
to talk to Yes definitely Yes I think so No not really No not at all
Base: All respondents (n = 1,516), excluding those who skipped this question.
Tamariki and rangatahi were Most tamariki and rangatahi (86%) indicated they had friends they
asked, “Do you have a friend could talk to about anything; six in 10 said they ‘definitely’ did.
or friends you can talk to There were no significant differences by age, gender, ethnicity, or
about anything?” to assess care status.
friendship relationships
(Figure 9).
Learning FIGURE 10. Opportunities to learn about my culture (%).
about 43 32 19
culture
6
Yes definitely Yes I think so No not really No not at all
Base: All respondents (n = 1,491), excluding those who skipped this question.
Tamariki and rangatahi A majority of tamariki and rangatahi (75%) indicated they had opportunities
were asked, “Do you get to learn about their culture; four in 10 said they ‘definitely’ did. Two in 10
indicated they did not have opportunities to learn about their culture (‘not
the chance to learn about
really’ or ‘not at all’).
your culture?” to assess
the extent to which There was no significant difference by gender, but there were differences
for some age, ethnicity, and care status groups:
they have the chance to
connect with their culture • Rangatahi aged 16 to 18 years were non-Pacific (74%) to say
(Figure 10). (70%) were less likely than 10 they had the chance to learn
to 12-year-olds (77%) and 13 to about their culture.
15-year-olds (76%) to say they
• Non-Māori, non-Pacific tamariki
had the chance to learn about
and rangatahi (63%) were less
their culture.
likely than all others combined
• Tamariki and rangatahi who (80%) to say they had the chance
identified as Māori (79%) were to learn about their culture.
more likely than those who
• Those who were receiving Care
were non-Māori (69%) to say they
and Youth Justice services (66%)
had the chance to learn about
were less likely than those in the
their culture.
Care services only group (76%) to
• Tamariki and rangatahi who say they had the chance to learn
identified as Pacific (81%) were about their culture.
more likely than those who
31 Te Mātātaki 2021Having hope for the future
FIGURE 11. Good life when I get older (%).
Tamariki and rangatahi
42 30
were asked, “Do you think
you will have a good life 42 22
when you get older?” to
assess their hope for the
Yes definitely Yes I think so No not really No not at all
future (Figure 11).
Don’t know
Base: All respondents (n = 1,500), excluding those who skipped this question.
A majority of tamariki and rangatahi (72%) indicated they expect to have
a good life when they get older; four in 10 said they ‘definitely’ expect
to. Two in 10 tamariki and rangatahi said they ‘don’t know’ whether they
expect to have a good life when they get older.
Responses differed by age group, with 10 to 12-year-olds (67%) less likely
than 13 to 15-year-olds (75%) and 16 to 18-year-olds (76%) to expect to
have a good life when they get older. However, it is important to note that
this difference was due to the younger age group being more likely to say
‘I don’t know’ rather than choosing more negative response options.
There were no significant differences by gender, ethnicity, or care status.
Views
FIGURE 12. Oranga Tamariki helps make things better for me (%).
39 45
of Oranga
12 5
Tamariki
Yes definitely Yes I think so No not really No not at all
Base: All respondents (n = 1,445), excluding those who skipped this question.
Tamariki and rangatahi Most tamariki and rangatahi (84%) indicated that Oranga Tamariki
were asked, “Does Oranga helps make things better for them; four in 10 said they ‘definitely’ did.
Tamariki help make things Responses did not differ by ethnicity or gender, but they did by age
better for you?” to assess and care status.
their overall satisfaction • 13 to 15-year-olds (79%) were • Those with no care status
with the organisation less likely than 10 to 12-year- recorded (78%) were less
(Figure 12). olds (88%) and 16 to 18-year- likely than those with care
olds (85%) to indicate that status recorded (85%) to say
Oranga Tamariki helps make that Oranga Tamariki makes
things better for them. things better for them.
Te Mātātaki 2021 32Social worker relationships
FIGURE 13. My social worker does what they say they will do (%).
Tamariki and rangatahi
43 45
were asked two questions
to assess their relationship 10 2
with their social worker:
“Does your social worker do
All of the time Most of the time Not much of the time Never
what they say they will do?”
Base: All respondents (n = 1,469), excluding those who skipped this question.
and “Do you feel you can
talk to your social worker
FIGURE 14. Can talk to my social worker about my worries (%).
about your worries?”
(Figures 13 and 14 show the
results for both questions).
44 38 13 5
All of the time Most of the time Not much of the time Never
Base: All respondents (n = 1,487), excluding those who skipped this question.
Most tamariki and rangatahi gave For the second question, “Do you
positive responses to the questions feel you can talk to your social
about their relationship with worker about your worries?”
their social worker (88% and 82% responses did not differ by gender,
respectively), although only four but there were differences by age,
in 10 indicated their social worker ethnicity, and care status:
does what they say they will do
• 13 to 15-year-olds (78%) were
‘all of the time’ and that they can
less likely than 10 to 12-year-olds
‘definitely’ talk to their social worker
(84%) to say they can talk to their
about their worries.
social worker about their worries.
For the first question, “Does your
• Those who identified as both
social worker do what they say they
Māori and Pacific (73%) were
will do?” responses did not differ
less likely than all others
by age, gender, or care status, but
combined (82%) to say they can
there were differences by ethnicity:
talk to their social worker about
• Tamariki and rangatahi who their worries.
identified as Māori and Pacific
• Those with no care status
(77%) or Pacific (84%) were less
recorded (74%) were less likely
likely than all others (89%) to
than those with care status
say that their social worker does
recorded (84%) to say that they
what they say they will do.
can talk to their social worker
about their worries.
33 Te Mātātaki 2021Overall pattern of
FIGURE 15: Overall pattern of responses (%) for each of the experience questions
responses To demonstrate the overall pattern of responses, Figure 15 shows the results for all
experience questions, sorted from those with the most positive to least positive responses.
Have people in my life who
love me no matter what
77 20 2
Adults I live with accept
me for who I am
69 26 3
Have friends I can talk
to about anything 64 22 9 6
Feel settled
where I live now 64 26 7 3
Have somewhere
I feel I belong
Get to keep in touch with
60 28 9 3
49
my birth family/whānau
as much as I want to 22 18 6 5
Can talk to my social
worker about my worries 44 38 13 5
Get the chance to learn
about my culture 43 32 19 6
Think I will have a good
life when I get older 42 30 4 2
22
Oranga Tamariki makes
things better for me 39 45 12 5
Know my ancestry
(whakapapa) 25 28 30 14 3
Yes definitely Yes I think so No not really No not at all Don’t know/other
Adults I live with look
after me well
81 16 2
My social worker does what
they say they are going to do 43 45 10 2
Get to have a say in important
decisions about my life 31 47 18 4
All of the time Most of the time Not much of the time Never Don’t know/other
Base: All respondents excluding those who skipped the question (n = variable, depending on the question; ranged from 1,445-1,518).
Note: Responses selected by ≤ 1% of respondents are not labelled.
Te Mātātaki 2021 34 35 Te Mātātaki 2021Summary of differences
age group
SEVERAL
by 9
differences
10 12 -
year-olds were
less
likely
13 15 -
year-olds were
THAN less
likely
16 to 18-year-olds to say THAN
they get to see their birth
family/whānau as much
as they want to
16 to 18-year-olds to feel
they get to have a say
in important decisions
16 to 18-year-olds to feel
about their life
they get to have a say
in important decisions
about their life
10 to 12-year-olds and
16 to 18-year-olds to feel
that Oranga Tamariki
13 to 15-year-olds and
makes things better
16 to 18-year-olds to
for them
think they will have a
good life when they get
older (because more 10
to 12-year-olds said they 10 to 12-year-olds to
‘don’t know’, not because feel they can talk to their
they were choosing more social worker about
negative responses) their worries
Te Mātātaki 2021 36O
N
E
difference
Summary
of difference
gender
16 18
by
-
year-olds were
THAN
less
likely males
were
less
10 to 12-year-olds to feel
they have somewhere
likely
they belong
THAN
10 to 12-year-olds and
13 to 15-year-olds to say females to say
they get the chance to they know their
learn about their culture whakapapa
9. See Appendix 2 for a full overview of survey results by subgroup.
37 Te Mātātaki 2021Summary of differences
ethnicity
SEVERAL
10
by
differences
Tamariki and
rangatahi who
identified
TA M A R I K I &
R A N G ATA H I
as
BOTH
MĀO R I & PAC I FI C
Maori were
were
more
less likely
likely
TO
TO S AY
S AY
they know their
they get to see their whakapapa
birth family/whānau as
much as they want to
that they get the
chance to learn
that their social worker about their culture
does what they say
they’re going to do
that they can talk to
their social worker
about their worries
10. To test for ethnicity differences, we compared each group identified to all others combined.
Te Mātātaki 2021 38Pacific NON
MĀO R I
NON
PAC I F I C
TA M A R I K I & TA M A R I K I &
R A N G ATA H I R A N G ATA H I
were were
less more
likely likely
TO TO
S AY S AY
their social worker they have
does what they say somewhere they
they are going to do feel they belong
and and
more less
likely likely
TO TO
S AY S AY
they get the they know their
chance to learn whakapapa
about their culture
that they get the
chance to learn
about their culture
39 Te Mātātaki 2021Summary of SOME
differences
by care status differences
Compared with those
in the Care services only group Tamariki and
tamariki and rangatahi rangatahi in the
whose CAR E YO UTH
care status was and J U STI C E
N OT
RECORDED
services group
were
were
less less
likely likely
TO
S AY THAN
that the adults those in the Care
they live with look services only group to
after them well say that they get the
chance to learn about
their culture
that Oranga
Tamariki makes
things better
for them
that they can talk to
their social worker
about their worries
Te Mātātaki 2021 40SECTION 6
Priority
areas
for action
Oranga Tamariki is committed to
using feedback from tamariki and
rangatahi to drive policy, practice
and service improvements. This
section identifies six priority areas
where action needs to be focused.
41 Te Mātātaki 2021Input and advice from tamariki and
rangatahi helped us decide what
questions to ask in the survey. This
means that most of the results presented
in this report reflect on experiences that
tamariki and rangatahi have already told
us are important to them.
Positively, the survey results suggest
that many tamariki and rangatahi in
care feel settled, well looked after, loved
and accepted. However, the results
also highlight areas where tamariki and
rangatahi in care are not having positive
experiences, or where particular groups
of tamariki and rangatahi are not having
positive experiences.
To ensure Oranga Tamariki is engaged
and active in areas where the need to
improve is greatest, we have identified
six priority areas.
These priority areas are expressed
through the Te Mātātaki tohu.
Te Mātātaki 2021 42Te Mātātaki
Supporting Enabling
PRIORITY PRIORITY
contact with AREA AREA participation
whanau 1 2 in
decisions
Strengthening Providing
relationships opportunities
with to learn about
social
PRIORITY PRIORITY
whakapapa
AREA AREA
workers 3 4 and
culture
Supporting Improving
tamariki and PRIORITY
AREA
PRIORITY
AREA experiences
5 6
rangatahi to have
confidence in the for tamariki
future and rangatahi who
identify as Māori
and Pacific
43 Te Mātātaki 2021Supporting
contact
with
whanau PRIORITY
AREA
All tamariki and rangatahi should be with
loving whānau and communities where
their oranga can be realised.
Tamariki and rangatahi have told us that whānau
are where they look to for unconditional love
and acceptance, and that being separated from
them can be painful. For Māori and Pacific
tamariki, whānau is where they find belonging
1
and connection to whakapapa and culture that is
critical to their wellbeing.
When tamariki and rangatahi are not able to live
with their whānau, they need to be supported
to be in contact with their whānau, to promote
and maintain positive identity and belonging
and the associated wellbeing outcomes. Under
the Oranga Tamariki National Care Standards11
(Care Standards), all tamariki and rangatahi in
care must be supported to establish, maintain
and strengthen relationships with family, whānau,
hapū, iwi and family groups, particularly those
people tamariki and rangatahi identify as most
important to them.
11. https://www.orangatamariki.govt.nz/children-
in-our-care/national-care-standards/
Te Mātātaki 2021 44Enabling
participation
in
PRIORITY
AREA
decisions
2
Tamariki and rangatahi are born with inherent
mana and have their own unique voice and
experience within their whānau and the
systems they are a part of.
To ensure decisions made about tamariki and rangatahi
are the best ones possible for them, their unique
perspectives need to be heard.
Tamariki and rangatahi in care have told us they need
their voices to be heard, valued, and acted on. When
tamariki and rangatahi are supported to participate
in decisions it builds trust in key relationships and an
understanding of why certain decisions have been made.
This can help them to feel valued and more settled.
When tamariki and rangatahi can see their voice has
been acted on, it encourages them to keep participating
throughout their journey, building a sense of self-efficacy
and confidence to take into adulthood.
Ensuring tamariki and rangatahi are involved and
empowered, which includes support to contribute,
be listened to, make positive choices and develop
autonomy, is one of the key outcomes of the Child and
Youth Wellbeing Strategy12. The right to express views
and to be heard is enshrined in the United Nations
Convention on the Rights of the Child, and it is an
expectation set out in the Oranga Tamariki Act and
under the Care Standards.
12. https://childyouthwellbeing.govt.nz/
45 Te Mātātaki 2021Strengthening
relationships
with
social
workers
The relationship between tamariki
and rangatahi in care and their
social worker is critical.
PRIORITY
AREA
3
Tamariki and rangatahi have told us that they
need continuity and consistency from their
social worker. They value social workers who
are trustworthy, respectful, honest with them,
show empathy and kindness, are patient and
understanding, relatable and accept them for
who they are. When tamariki and rangatahi
have a consistent, meaningful and trusted
relationship with their social worker they are
more able to express their needs, wishes
and views.
Social workers who have built effective
relationships better understand what is
most important to tamariki and rangatahi
they are working with. They are equipped to
advocate for better outcomes whether that
be addressing safety concerns, connecting
tamariki and rangatahi with whānau and
community, or making sure that tamariki
and rangatahi understand their rights and
opportunities to participate in important
processes.
Te Mātātaki 2021 46You can also read
